gospel

In choosing a word for the Greek that is typically translated as “gospel” in English, a number of languages construct a phrase meaning “good news,” “joyful report” or “happiness-bringing words.” In some instances such a phrase may be slightly expanded in order to convey the proper meaning, e.g. “new good word” (Tzotzil), or it may involve some special local usage:

  • “good story” (Navajo)
  • “joyful telling” (Tausug)
  • “joyful message” (Toraja-Sa’dan) (source for this and all above: Bratcher / Nida)
  • cohuen ñoñets or “message of God” (Shilluk) (source: Nida 1964, p. 237)
  • “good news” (Yanesha’) (source: Martha Duff in Holzhausen 1991, p. 11)
  • “voice of good spirit” (San Blas Kuna)(source: Claudio Iglesias [Mr. and Mrs.] in The Bible Translator 1951, p. 85ff. )
  • suviśēṣattinṟe (0സുവിശേഷം) or “good narrative” (Malayalam)
  • susmachar (ସୁସମାଚାର) or “good matter” (Odia)
  • suvārteya (ಸುವಾರ್ತೆಯ) or “good word” (Kannada) (source for this and two above: Y.D. Tiwari in The Bible Translator 1962, p. 132ff. )
  • the German das Buch translation by Roland Werner (publ. 2009-2022) translates as “all-transformative good news” (alles verändernde gute Botschaft), also “good news”
Vitaly Voinov tells this story about the translation into Rutul (click or tap here to see the rest of this insight):

“In Rutul, it was only during the most recent consultant checking session that I realized that the Rutul word for Gospel – Incir (from Arabic إنجيل — Injil) — sounds and looks exactly like the word that means ‘fig’ in Rutul. This is a case of homonymy, in which two completely non-related words from differing historical sources have come to sound exactly alike. Most Rutul speakers know that incir means ‘fig’ because they grow this fruit in their yard or buy it at the market every week. However, because the religious sphere of discourse was heavily disparaged during the Soviet era, most people simply never encountered Incir with the meaning of ‘Gospel.’ This meaning of the word, which Rutuls of the pre-Soviet era knew from the Koran, simply fell into disuse and never had much reason for returning into contemporary Rutul since there is no Christian church established among the people. So if the translator continues to use the term Incir as the rendering for ‘Gospel,’ he runs the risk that most readers will, at best, read the word with a smile because they know that it also means ‘fig,’ and, at worst, will completely misunderstand the word. The seemingly ‘easy’ solution in this case is for the translator to use a Rutul neologism meaning ‘Joyful Message’ or ‘Good News,’ [see above] instead of Incir; but in fact it is not all that easy to make this change if the translator himself insists on using the historical word because at least some Rutuls still understand it as meaning ‘Gospel.’ This is a situation in which the translation team has to gradually grow into the understanding that a fully intelligible translation of Scripture is preferable to one that maintains old words at the cost of alienating much of the readership.”

For “good news,” see also Isaiah 52:7.

complete verse (1 Corinthians 9:18)

Following are a number of back-translations of 1 Corinthians 9:18:

  • Uma: “So, I carry the Good News and I don’t request a salary of the people I carry the news to. Even though I do have the right [seat] to request a salary of the people I carry the news to, I don’t use that right of mine. That is what I consider like my salary: I am happy to announce the Good News, it doesn’t need to be bought.” (Source: Uma Back Translation)
  • Yakan: “Now, what is my pay? This is my pay, I am able/it is possible for me to proclaim the good news without being paid even though I have the authority to ask for my expenses.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And what is my reward for this? The thing that is my reward for this is, it is possible for me to preach the Good News to people without payment even though I have the right to ask for my living.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “What then is my reward? None other but my happiness in preaching the good news without the listeners paying-for-it, even though I have the right to get my living from them.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well, since it’s like that, what is my reward? It’s this, joy in my mind/inner-being that I am teaching this Good News and am not asking-to-be-provided-for, so that I won’t exceed this authority of mine to have those I teach provide for me.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “What I consider to be my pay is the pleasure I get in that I do not charge for the good news I speak. Even though I have permission to tell you that you give me what I need, yet not a thing do I tell you to give me.” (Source: Tenango Otomi Back Translation)